|• Total||43456 km2|
16778 sq mi
|Drives on the||right|
Ullanyé /uːlaɲeː/ is an island in the south Asperic Ocean. It has a population of 6.17 million and an area of 43500 km². Ullanyé is the northernmost large island of the Harda Archipelago. The capital and largest city is Etatono. Etatono and the surrounding areas in the eastern coastal region are home to over half the population.
|History of Ullanyé|
|Prehistory to Iron Age||9000BCE - 700CE|
|• Dyákunda & Moda Benyé Cultures||1900 - 400 BCE|
|• Dyadyé Culture||600 BCE|
|• Taukan Cities||600BCE - 200BCE|
|• Ullan Culture||300BCE - 889CE|
|Classical to Recent Taukan||700CE - 1700CE|
|• Fall of Ullan||889CE|
|• Agsán Period||1250CE - 1450CE|
|• Colonisation of Kez||1310CE - 1360CE|
|• Maritime States||1450CE - 1702CE|
|• First Republic||1799CE|
|• Anehatul Republic||1884CE|
|• Kez Civil War||1929CE|
|• Third Republic||1932CE|
Prehistory (9000 BCE-500 BCE)
Prehistoric Ullanyé encompasses a period that begins with the first evidence of human activity on the island around 9000 BCE through to the arrival of literate ironworking cultures in the 5th century BCE.
The earliest inhabitants of Ullanyé arrived during the 9th millennium BCE, most likely by boat from the Antarephian mainland. They were hunter-gatherers who lived in small groups of around 40 individuals and built dwellings from light-weight timber, animal hide and thatch. They made use of small inland camps for seasonal hunting as well as larger permanent structures near rivers and lakes. Their diet consisted mainly of shell food and fish but bones from deer, wild pigs and a range of fowl indicates they were also making use of the food resources from forests adjacent to the river systems.
The first evidence of burials during this period, dating to between 4200 and 4100 BCE, comes from the excavation of a Mesolithic village on Isá Nalé in the Fomi River. It consisted of a teenage girl who had been placed in a stone lined pit along with the remains of a bow, arrows, bone dice, beads, carved antler eating utensils and kit of flint blades. Preserved by its water logged surroundings, this presumably high status individual constitutes the oldest human remains ever found in the country. Evidence of cremation in other parts of the island indicate a variety of burial rites were operating during this time.
The start of the Neolithic period is marked by arrival of the first farmers in Ullanyé who brought with them food crops, domesticated animals and advanced stone working techniques. Forest clearance increased during the period and a variety of monumental burial structures appeared.
Bronze Age - Dyákunda & Moda Benyé Period
The Dyákunda were a bronze age agricultural civilisation occupying much of Ullanyé between approximately 1900 - 1200 BCE. The name Dyákunda is a modern label meaning 'westerner' although archaeological evidence for their presence has been excavated throughout the island. They were sophisticated farmers and metal workers manufactured a variety of blades and decorative items.
The Dyákunda had several of their largest population centres on the islands and coastal lands to the north west of the Olcu volanco. This highly fertile agricultural land allowed them to support a large population with many specialised trades people.
Dyákunda civilisation went into decline between 900 - 400 BCE. No significant monument construction occurred during the period and there is evidence that the population was depleted and settlements became abandoned. Mass burial pits at Imdyél, combined with evidence of widespread burning, may suggest that the city was destroyed during warfare.
The Moda Benyé (Motipeni) were a population group that seem to have occupied the eastern coast of Ullanyé for an undetermined period of time before the arrival of Dyadyé speakers around 400 BCE. It is unclear whether the Moda Benyé were a related to the Dyákunda or a separate culture as there seems to have been significant sharing of material culture. Artefacts from this group share similarities with populations further south in the Harda Archepelago that went on to become the Kopa peoples.
Arrival of the Dyadyé
The arrival of Dyadyé speaking populations around the end of the 1st millennium BCE also marked the beginning of the Iron Age in Ullanyé. The Dyadyé migrated from central and eastern Antarephia, bringing with them a new language, technologies and customs. Their arrival in Ullanyé marked the end of eastward expansion by West Antarephian populations. They gradually became established across the island, though it is unclear whether this process was ongoing throughout the period or if the new arrivals came in several distinct waves between 600 - 200 BCE. The island was divided into a patchwork of over a dozen tribal lands, each supporting a number of towns and small cities. Most, but not all, of these settlements were ruled through a Council as was traditional in other cultures descending from the Tauka. It is a matter of debate as to whether or not the Dyadyé merged peacefully with the pre-existing populations but by the 100s BCE the islands Bronze Age culture had been entirely replaced.
Classical Period (500 BCE-700 CE)
In the following centuries Dyadyé culture became firmly established. Rival cities vied for dominance and boundaries regularly shifted as the power of individual groups waxed and waned.
The island became divided into three regions corresponding roughly to the three sides of the island. Each region was governed from at least one major city, to which several minor cities were bound. These subordinate relationships could switch over time as particular cities gained or lost influence. Cities would often switch allegiances or coordinate their activities to counter balance stronger rivals.
The western region, Amarr, was the smallest of the emerging regional powers. It was ruled from Fíra during the early period with important spiritual centres in Cacamarr and refuges in the islands of Ke Teterayba District. The regional centre of power would later shift to the northern urban centre in Lagarú District. Amarr had close trading relationships with the continent and the local dialect of Dyadyé came to adopt many continental characteristics.
The eastern region, Chanyu, was ruled from the city of Imdyél and was the only region not to have it's capital located on an island.
The southern region, Ní Onay, was the largest of the three regions and had it's capital in Ullan Astir. Ullan Astir established itself as the preeminent city along the southern coast and during the classical period it gained dominance over the entire island.
The Republic of Ullanyé maintains a unitary presidential system where the President of Ullanyé is both the head of state and head of government. Executive powers are exercised by the President and their cabinet. Legislative power is vested in the government and the two houses of the National Council. The judiciary in Ullanyé is independent of both the executive and legislative bodies. The National Council relocated from the historic
The Constitution of Ullanyé was originally ratified by referendum on 5 December 1885 under the direction of the Aneho/Attul lead military dictatorship. After the Popular Uprising in 1930 and the declaration of the Third Republic in 1932 the constitution was amended to strengthen the position of democratically elected officials by granting the President powers to remove military commanders from the armed forces. Other reforms aimed at strengthening democracy included removing appointments and life memberships to the National Council and introducing civil liberties protections for activities such as political organisation, assembly and speech. The new constitution was approved in a national plebiscite on 12 October 1932.
Izabela Enler-Riter (b.21/06/1957) is an Ullanyése politician who has been the Leader of the Blue Sun Party since 2010 and President of Ullanyé since 2014.
Prior to becoming Leader of Blue Sun, Enler-Riter was a representative for Eskera in the National Assembly since 2005. Before entering politics she was a social worker and activist.
Izabela Enler-Riter Template:Infobox Biography
Early Life and Education Izabela Enler-Riter was born in the town of Dal Tachag. She was placed in an orphanage 7 months after her birth and was later adopted by a family from Eusanna. Her foster father was a miner and her foster mother was a school teacher. After completing her compulsory military service in the Ullanyése Air Force she attended Aster College In Etatono and was awarded a degree in Social Care in 1990. She worked for the Ullanyése Health Department as a family case worker until 1996 when she enrolled at Etatono University to study Politics & Public Governance.
Social Activism and Early Political Career In the mid-1990s, prompted by what she describes as "the appalling neglect and woeful conditions within the Etatono health system" Enler-Riter began volunteering in her spare time at the offices of the Fresh Approach, a think tank and pressure group linked to the Blue Sun Party. She began attending party rallies and speaking at public meetings about healthcare reform. In 2000 Enler-Riter was put forward as a one of the Blue Sun's candidates for the Ponteto District in the Etatono City Council elections, gaining her seat by a majority of 44 transfer votes.
Political career with Blue Sun
In Etatono City Council she was instrumental in forming several cross-party coalitions on citywide matters and spearheading a high profile public service anti-corruption initiative. This work gave her national media recognition as a hawk within her party and a formidable negotiator. A leadership crisis in 2004 saw her become deputy leader of the Blue Sun. In 2005 she was elected as National Representative for Eskera and then re-elected in 2009. In 2010 the Blue Sun Party Leader, Kali Jorfel-Otes, died suddenly while on holiday and Enler-Riter took over the leadership during following year's election cycle. The party lost by a narrow margin but her confident campaigning style secured her support as party leader. In 2014 the Blue Sun won the national elections with a strong majority, propelling Enler-Riter to the Presidency.
President During her presidency, Enler-Riter's administration has pursued a series of economic and social changes under the auspices of healthcare reform, energy security and national defence. Her government has introduced legislation to re-nationalise the rail network and remove private healthcare providers from service delivery roles in the Ullanyése Health Service. The first budget increased national defence spending and made tax adjustments regarded as favourable to, amongst others, the agricultural industry. Other policy initiatives have pushed for closer regional West Central Anteraphian cooperation on security, improved environmental regulation and industry incentives for green energy provision and transport.
Personal Life In 2001 Enler-Riter married Guaiian pharmacist and executive, Fiordja Apār, in a ceremony on the island of Mireille. Apār, formerly Head of International Development (Antarephia) at Vai based Silenis Pharmaceutics, is founder of children's asthma charity, NurSpiri (Ing; Just Breathe). The couple have 2 children.
Ullanyé has a roughly triangular shape with short coastal plains spreading out on three sides from the mountainous interior. To the west, it is separated from the Antarephian mainland by the Sindyé Tasóndy (Whale Channel) which is around 60km wide at it's narrowest point. In the east the 25km wide Sindyé Beraig (Narrow Channel) separates Ullanyé from Grand Harda Island, it's nearest neighbour in the Harda Archipelago. Ullanyé shares maritime borders across these straits with the Community of Nalkor-Kochi and Osaseré.
Like many countries in the region, Ullanyé is volcanically and geologically active. The interior of the island is hilly and mountainous, with many of the highest peaks, of over 1500 metres, in the island's northern ranges. Aside from numerous earthquakes there are two active volcanoes, Olcú and Udyut, both having had at least one major eruption since 1917. There are many other signs of tectonic activity, including numerous areas of hot springs.
A list of rivers of Ullanyé
Error while fetching data from URL https://osm3s.opengeofiction.net/api/interpreter?data=(area%5Bname%3D%22Ullany%C3%A9%22%5D%3B%20)-%3E.a%3B%20relation%5B%22waterway%22%3D%22river%22%5D%5Bname%5D(area.a)%3B(._%3B%3E%3B)%3Bout%3B: $2.
Error fetching URL: Could not resolve host: osm3s.opengeofiction.net
There was a problem during the HTTP request: 0 Error
Could not get URL https://osm3s.opengeofiction.net/api/interpreter?data=(area%5Bname%3D%22Ullany%C3%A9%22%5D%3B%20)-%3E.a%3B%20relation%5B%22waterway%22%3D%22river%22%5D%5Bname%5D(area.a)%3B(._%3B%3E%3B)%3Bout%3B after 3 tries.
Flora & Fauna
The Caztobal is an epiphytic tree native to Antarephia, with a range extending northwest from Ullanyé to southern Sabishii in Paxtar. It can grow to over 15 metres in height and has a lifespan of several centuries. It usually begins life as a hemi-epiphyte high in the branches of an already mature forest tree. Young Caztobal plants send roots to the forest floor, forming a hollow trunk that eventually encloses the entire host tree.
Caztobal seedlings are hemi-epiphytes and the resultant tree has a hollow trunk made of interlocking roots enclosing the space left by the former tree host. It's seeds, found in energy rich berries, are dispersed by birds and other canopy dwelling animals, germinating in the cervices on other trees. This is an adaption suited for growing in dense forests where competition for light is intense. While the original support tree will often die it has been suggested that the Caztobal can only become established on trees that are already in decline. In disturbed ground and gaps in the forest cover the Caztobal will grow with a normal but much shorter trunk. The tallest tree on record stood at 22 metres and the oldest tree was dated as approximately 350 years old.
The flowers and bark of the Caztobal contain several powerful psychoactive and analgesic compounds that have been extracted or synthesised for clinical use. The flowers contain molecules that inhibit the re-uptake of neurotransmitters in the brain and have been used anti-depressants to treat depressive disorders and other conditions including anxiety, obsessive compulsive disorder and eating disorders. The bark contains analgesic compounds that are used in many prescription and over the counter medications. The tree is usually cultivated for pharmaceutical use in it more manageable ground based form.
In Agsán practices the Caztobal is one of the four Winter Plants used in traditional palliative and end-of-life care. The bark is soaked in hot water for several days and strained to produce a bitter infusion that is sweetened with natural herbs. The strong analgesic compounds in the drink make it an effective method of pain control and can bring on a deep sleep. In strong doses it can lead to death or permanent coma. The flower is rarely used in modern Agsán traditions outside of obscure divination practices.
Recreational use and popular culture
The Caztobal flower has been used for hundreds of years to induce trances and hallucination. It has a long history of recreational use in Ullanyé and is sold by licenced sellers in specialised shops. The dried petals are usually smoked, often with other dried plants that contain nicotine and cannabinoid compounds. When smoked the mixtures induce effects including a feeling of euphoria, the sensation of weightlessness, synaesthesia and alteration of visual perception characterised by 'stain-glass window' type hallucinations. During the last 20 years methods of extraction have been developed that allows the psychoactive compound to be made into tablets of standardised dosages. Regular use can lead to addiction.
Divisions & Settlements
Ullanyé has three tiers of governmental organisation made up of national, regional and district authorities.
There are 3 administrative regions in Ullanyé run by Regional Councils that are elected every five years in local elections, although many of their statutory functions fall under the remit of career officials, termed Chief Administrators, who are appointed by central government.
The Regional Councils have a responsibility for planning and roads, waste and recycling services, leisure, community services, housing and local economic and cultural development.
- Amarr (12,208 km2) on the west coast is the smallest and least populated of the regions. The city of Fíra has been home to Amarr Regional Council since the late 1940s. Before then, and for much of the preceding 200 years, the more northerly city of Lagarú had been the seat of regional government.
- Nyéchaha (15,522 km2) runs the length of the island east of the central mountain range. The capital city and seat of the Nyéchaha Regional Council is Etatono.
- Sechufa (16,836 km2) is the largest of the three regions. The Sechufa Regional Council headquarters in the city of Níasa.
There are fifteen districts with responsibility for certain types of planning, local roads, sanitation and libraries. District Councils are elected by universal franchise every five years and are the most accessible form of government to people in their local communities.
Could not get URL https://osm3s.opengeofiction.net/api/interpreter?data=(area%5Bname%3D%22Ullany%C3%A9%22%5D%3B%20)-%3E.a%3B%20relation%5B%22admin_level%22%3D%225%22%5D(area.a)%3B(._%3B%3E%3B)%3Bout%3B after 3 tries.
These are small geographical divisions of land used in Ullanyé for judicial and religious purposes.
Could not get URL https://osm3s.opengeofiction.net/api/interpreter?data=(area%5Bname%3D%22Ullany%C3%A9%22%5D%3B%20)-%3E.a%3B%20relation%5B%22admin_level%22%3D%228%22%5D(area.a)%3B(._%3B%3E%3B)%3Bout%3B after 3 tries.
|Name||Name Ing||Admin Centre||District||Region||Population||Census Date|
Cacamarr is a small village and historically important settlement in the Dyóg District of western Ullanyé. It is located less than 3 kilometres from the coast and is the last significant bridging point on the River Róanás before it enters the Asperic Ocean. It had a population of 3152 people in the 2015 census. It lies entirely within the subdivision of Hekenyrusar.
The area has an abundance of archaeological monuments dating from the Neolithic onward, of which the large stone circles of Fechúba Hekenyrusar and the Dúsaba Tauk are probably the most well known. Part of the ancient road, the Grey Shrine Way, ends in Cacamarr having been superseded by the more recent Cacamarr Road. The Grey Shrine, dating from the 4th century CE, is located a few kilometres to the south of the settlement.
During the 900s Cacamarr was the site of a wooden bridge and associated fort, housing a small garrison that controlled movement across the lower reaches of the Róanás River. The fort, Usené Anyol, which still over looks the villages from a ridge on the northern bank of the river, developed a small satellite settlement that would later become Cacamarr. It is a good example of an early 1st millennium earth and stone fortification, being largely untouched since it was burnt during the Battle of Hekenyrusar in 1342.
In 1321 and again in 1328 the village was occupied by troops from the City of Fíra during their campaign against the City of Lagarú for control of the west coast.
Places of Interest
- Dúsaba Tauk  - The Taukan Circles are located on the Kimi Tauka, a hill of 419 meters a short distance east of Cacamarr village. The site was partially excavated during 1991. Human remains were discovered buried under the stone pillars and dated to between 250-200BCE.
- Fechúba Hekenyrusar  - The Mothers of Hekenyrusar is the name of an imposing stone circle from 200-100CE containing 9 extant stones ranging in height from 1 metre to 2.5 metres. The circle is surrounded by a small ditch and exterior earthen bank. It is within the grounds of the Dimer Estate.
- Usené Anyol  - A multi-ditch earthen fort dated to around 900CE located a little north of the modern village on the bank of the Róanás River. The last occupant was Til Keró Soyebé-Dyóba, a local clan leader whose death was recorded in 1342CE.
- Beté Mek  - The Grey Shrine was established in 1532CE on the site of a much older building of the same name. A religious site in the area was first mentioned in hagiographies compiled during the 1100s under the name "Kirako's House". It has been speculated that this house may represent an Agsán School that developed there during the latter half of the 1st millennium.
Cacamarr lies on the main north-south road linking Askanyán with northern Dyóg.
Olonyé is spoken by the majority of the population. It is part of the Taukan Language Family, of the Asperic branch and a member of the Dyadyé group.
|Estimated number of speakers||6.1 million|
|Signed form||Signed Olonyé|
Norms of linguistic structure
Olonyé is a Taukan Language of the Asperic branch and a member of the Dyadyé group. It is spoken by around 6 million people in Ullanyé and is the official language.
The suffix -aba is used to express plurality in nouns. Some alternations occur depending on the final consonant or vowel. For nouns ending in a vowel, -ba is used: beté 'temple' becomes beté-ba 'temples'. For nouns ending in a consenant, -aba is used: ubál 'daughter' becomes ubál-aba 'daughters'.
Besides using the normal external plural (-aba), nouns can be pluralized by way of reduplicating one of the radicals. For example, beté 'temple' can take the normal plural, to become betéba, though betébet 'temples' is also found. Most often when the following word begins with a vowel other than an 'a'. Tosaba Ulik, City Gates is usually rendered Tosos Ulik.
In compound words, the plural marker is suffixed to the first noun: sufúkrist 'church' (lit. house of Christ) becomes sufúbakrist 'churches'.
|sú||yellow||/ˈʂu:/||Taukan - Guaiian - hū|
|sarán||black||/ʂara:ɳ/||Taukan - Guaiian - sarm|
|orid||red||/ˈɔɽɪd/||Taukan - Guaiian - ōr|
|abálú||/abɔːɭu:/||Taukan||ford||noun, verb||landscape feature|
|aluchí||/aɭutʃi:/||Taukan Guaiian - Alka||tower||noun||architecture|
|anyó||/aɲo:/||Taukan Guaiian - Ono||place||noun||man-made feature|
|bandyá||/ban'dʒɔː/||Taukan Guaiian - Banda||boundary||noun||man-made feature|
|bidyil||/bi:dʒi:l/||Taukan||chemistry, the study of||noun|
|chúhád||/tʃuː'hɔːd/||Taukan||stream||noun, verb||landscape feature|
|dyardán||/dʒar'dɔːn/||Gaermanic - Garten||garden||noun||man-made feature|
|dyenedé||San'ėkin'a - ߖߍߣߍߘߍ jenede - military||enemy||noun|
|ebán||Taukan||hill (round top)||natural feature|
|fábinú||/fɔːbɪnu:/||Taukan||commercial area||manmade feature|
|faumurnyo||/fəʊˈmɜːɲɒ/||Taukan||plough||noun, verb||man-made object|
|geta||Taukan||Sir/respected man or boy|
|irody||/ˈɪɽɔdʒ/||Taukan Guaiian - Rod||water|
|kiníbar||/ˈkɪni:'bar/||Taukan Guaiian - Kinvar||glacier||natural feature|
|kitaykamas||Taukan||frigate (lit. coast-boat)|
|koneré||Taukan||cruiser (lit. one that crosses)|
|korí||Taukan||cairn/heap of stones|
|kuteré||San'ėkin'a - ߞ߬ߍߕߍߙߍ - kqetere - rider/driver||captain|
|lela||/leɭa/||Taukan||stay, wait||natural feature|
|mebetí||Taukan||lady/respected woman or girl|
|menaseradí||Taukan||drift/to be carried|
|nakunyeta||/ɳakʌɲɛta/||Taukan||cairn/mound of stones||manmade feature|
|nanyagameré||Taukan||destroyer (lit. unbuilt)|
|nisirí||Taukan||hawk/bird of prey generally||animal|
|nyidakay||/ɲidake:/||Taukan||maiden (fig. goddess)||noun|
|relet turaig||/rɛlɛt tʌr'eɪg/||San'ėkin'a||great albatross||animal|
|senaré||Tâth - siánruá - master||admiral|
|tané||/ʈaɲe:/||Taukan Guaiian - Tango||air|
|tinenyír||/tɪnɛɲiːr/||Taukan||plain/flat land||natural feature|
|tirul||/ˈʈiruɭ/||Taukan||spirt, ghost, fairy|
|tolsal||/ʈolʂ'l/||Tâth - toilsolbh meaning alter||alter||noun|
|tos||/tɔʂ/||Taukan Guaiian - Thos||gate|
|urabé||Taukan||Tern, a species of||noun||animal|
A list of names used in the Ullanyé map or wiki.
|Tanay||Surname||Taukan - Bright|
A list of culturally important graves and historic memorials in Ullanyé.
Could not get URL https://osm3s.opengeofiction.net/api/interpreter?data=(area%5Bname%3D%22Ullany%C3%A9%22%5D%3B%20)-%3E.a%3B%20node%5B%22historic%22%3D%22memorial%22%5D%5Bname%5D(area.a)%3B(._%3B%3E%3B)%3Bout%3B after 3 tries.
While a majority of the Ullanyése population described themselves as atheist in the 2019 census, there are sizable religious minorities. Many of the socio-cultural system and derived social practices, such as weddings and funerals, tend to be based on the indiginous Agsán belief system.
Agsán is an Antarephian belief system practised in the Republic of Ullanyé and historically attested by a majority of the population. It is a diverse collection of folk beliefs and ritual practices, unified by a set of commonly accepted precepts and motifs.
Agsán has no professional class of clergy or church structure and no central sacred texts. It is perpetuated through personal belief and the many organised Agsán sects, communities, schools and scholarly writings. In its modern incarnation the religion has come to emphasise the central importance of personal spirituality balanced against the cohesive role of the wider religious community.
The flexible structure of Agsán religion has lent itself to a natural philosophical world-view and most of the greatest scholars from Ullanyé have been past pupils of Agsán schools. The most widespread and influential contemporary Agsán sect are the Passis whose schools and shrines can be found throughout Ullanyé. There are several denominations that have absorbed Kristic teachings, grouped under the name Krestal.
The origin of contemporary Agsán is considered to come from prehistoric spiritual traditions of the Taukans in the central Antarephian region. A combination of various localised animal cults, archaeological evidence has established definite links between funerary practice in Ullanyé during 800 - 300 BCE and Agsán activities in the earliest historic record.
Agsán has many differing myths that attempt to explain the creation of the universe and physical reality in both literal and metaphorical terms. The oldest is the story of the Spider Mother, whose body, half eaten by her spiderlings, forms the earth, sea and sky. A more recent story, The Eternal, put forward by the Republican School of Abstract Thought in 1831 is that the human conception of time is incorrect and that what is perceived as time moving forward is in fact our own movement within an indivisible block of reality, that past, present and future are the same and that everything is occurring at once. The theory had fallen out of favour but has seen renewed interest since the development of quantum theory.
|Damudé||Hunting||Male||Taukan - lit Innocent/Naïve|
|Diréla||Lakes, bays, enclosed bodies or water||Female||Taukan|
|Ipé||Fire, home, cooking, heat, metalworking, basket weaving, cats and roosters||Female||Taukan - Ipéme - to protect/cover|
|Kirakó||War, wisdom, lies, night, owls||None||Taukan - lit - Not What It Appears|
|Ko Fechú||Burial, weaving, divination||Female||Taukan - lit - The Mother|
|Ko Nyidakas||Silver and white metals||Female||Taukan - lit - The Maidens (a triple goddess)|
|Masé||Farming, fertility, seeds, orchards, wild pigs, the plough, sunrise||Male||Hardan - Masse / Más|
|Nalay||Sleep, caves, moths, mushrooms, archery, dancing, skulls, dogs||Female||Hardan - Nali / Nálí|
|Nurú||Cremation, burial mounds, smoke, snakes||Male||Taukan|
|Nyarak||Winter, white or albino animals||None||Hardan - Njårka / Ňårká|
|Sereké||Aging, rituals of passage||Male||Taukan|
|Sereny||Water, whirlpools, flooding, sunset||Female||Hardan - Sherana / Šeŕaná|
|Sotaf||Hunting, violence, victims, prey species, snares||Male||Taukan|
|Tasondy||Whales, voyagers, fishing||Male||Taukan|
|Tedaté||Boats, map making||Male||Taukan - lit - to drift|
Agsán ritual practice is usually led by the participants themselves or, where necessary, facilitators who provide specialist support, equipment or facilities. For example death ceremonies are normally carried out by family members in hired venues or government run centres.
In the past legal disputes would often have been heard and settled by scholars from the Agsán Schools with specific background and training in law. They would have dealt with most criminal and civil cases including marriage contracts, divorce, naming of children, inheritance and family law. Since the establishment of the Republic and it's Judicial Counsel in the early 1800s this aspect of Agsán has been absorbed by the functions of the Ullanyése state. The most common Agsán ritual practices are now concerned with symbolic recognition of major life events.
Arno Jadoka Dalz-Anbor (14th July 1915 - 22nd January 1963) was an Ullanyése writer. He was a key figure in the New Line Literary Revival movement and a major post-modernist author. Dalz-Anbor wrote thirteen novels, four collections of short stories and was a regular contributor to surrealist magazine, The Offal. He was born into a middle class family in Fíra and was sent at an early age to a military college as a boarding recruit. He went on to become a successful soldier but was dishonourably discharged in 1939 after becoming addicted to the Caztobal plant, a dependency that would affect him for the rest of his life. Returning to civilian life he worked in a variety of menial jobs, renting an apartment in Etatono with an old school friend and columnist, Fran Mikal-Swar who encouraged him to write about his experiences in the army. He was introduced to, and became a part of, the 1940s Etatono underground scene. He was a charismatic figure who gained a reputation as a great storyteller and womaniser.
Arno J Dalz-Anbor
The 1940s in Antarephia
During the 40s he travelled extensively in Antarephia and supported himself by selling stories to magazines. During time in Paxtar he was arrested and convicted of drug smuggling, spending 3 years in the Costamedia Correctional Facility. The novel, Your God Stood Up, is a semi autobiographical account of his time in prison, depicting the harsh realities of the Paxtaren justice system.
The 1950s in Ullanyé On his release he returned to Ullanyé where he eventually met and married Trina Serat-Monz, an advertising account executive from Etatono. The couple shared a blue-stone row house in the Sublimek neighbourhood and it was here that Dalz-Anbor wrote the majority of his final stories. During this time the couple had daughter, Casta Serat-Anbor.
Death and Final Work In January 1963 Dalz-Anbor was shot and killed during an altercation in a public park. He was buried at Beté Mek, Fíra in the Agsán rites of Water Burial. The following year his last novel, Loaded, was published.
- The Universal
- Your God Stood Up
- Under Tobal
- My Cousin Odd
- The Beehive
- What Happens Next
- My Ugly Boy
- The Wake Up Kit
The Universal was Dalz-Anbor's second full length novel, originally published in 1954. The book is structured around a series of loosely related vignettes and interview transcripts. Dalz-Anbor has stated these chapters can and should be read in any order. The text follows the narrator, a drug addict and petty criminal, Arno Tras, who takes on many pseudonyms during the novel. The plot is nonlinear and skips between many real Antarephian locations including the Ullanyése highlands where he is introduced to the psychotropic Caztobel flower, a secure medical facility in Gonfragerra, Paxtar, as well as the fictional 'Outsealand... a somnarquatic underisland that... lies beyond the Hesperic'.
The vignettes are drawn from Dalz-Anbor's own drug fuelled experiences travelling in continental Antarephia during the 1940s.
The novel has been included in Templinio magazine's '100 Best Canto Language Novels of the 20th Century'. In February 2003, a film adaption by director Zadoko Vasa-Verta was released and went on to win that year's Best Picture Award at the Golden Delta Film Festival.
The Universal is considered to be Dalz-Anbor's seminal work and a watershed publication in the history of Ullanyé Literature. Completed in 1951 the novel was initially banned from publication in Ullanyé due to its subject matter and obscene language. It was published in 1954 after a successful court case brought by the publisher, TreKult VortFabrikon, overturning the government censor's decision to prohibit publication. Drug use, violence and other counter-cultural behaviour in the novel was objected to by socially conservative pressure groups and in the following years several school and library authorities tried have it delisted.
Despite initial controversy the novel garnered positive reviews from most serious literary critics. The radical writing style and graphic depiction of Antarephian drug culture has ensured Dalz-Anbor's place as among the most influential of the 1950s New Line writers.
In 1961 Dalz-Anbor had drafted a script based on a selection of the vignettes which was purchased by media group, Urboparadiza Lumo Registran ULR, but the project was shelved in pre-production. During the 1980s several unsuccessful attempts were made to produce a film of the novel. In 2001 an independent film company, Iom Menso LR, bought the rights and began production with director Zadoko Vasa-Verta. On general release Spring 2003 the film won a number of national and international awards, becoming the second highest grossing domestic film in Ullanyé.
- Dalz-Anbor, Arno J. (2005). La Universala. (Folio Hisperko V/Fabrikon) ISBN 1-5507-5861-2.
- Le Universala Denove: Datreveno Eseoj, eldonita de Olivo Teras-Mahal & Siminol Rugo-Dat (2011) Etatono Universitato V/Fabrikon. ISBN 1-7501-1012-2.
Rabú is the national sport of Ullanyé. The national stadium is located in Etatono
Overview & GDP
Etatono International Airport
Etatono International Airport (Olonyé Tostané Etatonol) (WAAT: ETO, ANACA: OETO) serves as the main international and intercontinental airport for Ullanyé. It is located 18km west of Etatono city centre between the town of Dal Tachag and the village of Gedí Keletel. It is a joint venture between Etatono City Council and Nyaté UL operated by Tostané Etatonol UL.
It is the largest and busiest airport in Ullanyé and one of the busiest in southern Antarephia. In 2019 Etatono International Airport handled 17.8 million passengers, a decrease of 2.5% on 2018. It is a hub for Tané Ullanyél and it's subsidiaries.
Etatono International Airport
History The site, originally named Lirac's Flat, was a government run agricultural research station up until 1908 when it was purchased by the Ullanyése Army as a training area for the newly formed Aerial Combat Group. A large airfield developed, made up of three intersecting runways with associated military and industrial buildings. By the early-1950s the Air Force had outgrown the base and the majority of the aerodrome was returned to civilian use. Between 1956-59 the north/south runway was lengthened and the diagonal runway was converted to a taxiway. A small terminal building was constructed and a few years later two piers were added to facilitate passenger embarkation.
1960s - Relocation of the Military During the 1960s commercial air traffic in Ullanyé grew steadily and pressure to expand the airport facilities increased. In 1968 the Air Force relocated to the newly completed Air Base Nímo Lasisi allowing the entire site to be commercially exploited.
1980s - Government Investment and Free Trade Zone In the 1970s several proposed runway extensions and additional infrastructure projects failed due to lack of private investment so between 1983-87 a series of major improvements to the airport were underwritten by the regional government including a renovation of the terminal buildings. A 'free trade zone' was established on the land adjacent to the airport where companies benefited from special tax arrangements that attracted a large number of international businesses to the area. Much of the surrounding road system was reorganised.
1990s - Third Runway and Motorway Link The E3 motorway connection linking the airport to Etatono city and dock facilities was completed in 1991, further boosting commercial activity in the free trade zone. 1994 saw the commencement of work on a third runway which was completed in 1997. As part of the runway project terminal buildings were relocated centrally and the rail access was redesigned.